He considered psychology to be very important for medicine, so in his psychological works he discusses, in great detail, the essence of human soul, consciousness, intellect and other psychological functions. He observed a man in his entirety, taking into consideration all aspects of his existence, paying special attention to spiritual knowledge and spiritual perfection, religiosity, and methods of achieving inner peace and well-being.The aim of this paper is to draw on John Gregory's (1724-1773) professional ethics in medicine to provide guidance to physicians for the responsible management of the potentially contested boundary between medicine and religion. The paper provides a philosophical and clinical interpretation of Gregory's method of argument by persuasion setting out complementary considerations that together invite agreement. The cumulative effect of this argument by persuasion is that a contested boundary between medicine and religion is not required by the commitment to the evidence-based, scientific practice of medicine. Gregory's legacy to us is the concept of the profession of medicine as secular, in two senses. As scientific, medicine draws on evidence and not on divinity, transcendent reality, or sacred texts and practices. There is no necessary hostility of evidence-based medicine toward religion and faith communities.Aim is to show that the definition of the infants born at the limits of viability within the countries is dependent on the social and medical conditions in which the infant is born, and even in one country in which neonatal intensive care is available, it depends on the place of birth and organization of perinatal care. With decreasing gestational age mortality, short- and long-term morbidity of preterm infants are increasing while their survival to discharge is decreasing. It is questionable how to define viability and where the limit of viability can be set. https://www.selleckchem.com/products/lc-2.html The definition of the limits of viability is not quite clear. There are at least two ways of understanding it the first, defining the gestational age and/or birth weight at which human fetus has the capability of survival outside the uterus; and the second, gestational age and/or birth weight at which more than 50% of infants survive to discharge home from the hospital. While in developing countries infants of less than 28 weeks of gestation without neonatal intensive care have 95% probability of dying, survival of infants between 22 and 25 gestational weeks in developed countries is reaching 90%. Up to now the definition of the limits of viability has not be established, and precise definition of viability scientifically has not been produced yet. Currently, the World Health Organization sets lower limit of viability at 22 weeks of gestation, or 500 g birth weight, or 25 cm of birth length. The universal definition of the limit of viability is probably not possible, because of its variability from one individual to the other, from one setting to the other and from one community to the other.One of the most controversial topics in modern bioethics, science, and philosophy is the beginning of individual human life. In the seemingly endless debate, strongly stimulated by recent technologic advances in human reproduction, a synthesis between scientific data and hypothesis, philosophical thought, and issues of humanities has become a necessity to deal with ethical, juridical, and social problems. Furthermore, in this field there is a temptation to ask science to choose between opinions and beliefs, which neutralize one another. The question of when human life begins requires the essential aid of different forms of knowledge. Here we become involved in the juncture between science and religion, which needs to be carefully explored. Modern bioethics and science are strongly concerned for the respect of human life at both ends of its existence (birth and death), but other sciences (eg. Philosophy, technology, psychology, sociology, law, and politics) consider the beginning of human life according to difrently by different individuals, groups, cultures, and religious faiths. In democracy there are always at least two sides, and the center holds only when the majority realizes that without a minority democracy itself is lost. The minority in turn must realize its best chance lies in persuasion by reason and thoughtfulness rather than fanaticism.From historical or traditional perspective sciences at one side and arts and religions on the other side are strictly divided epistemology fields with no much mutual engagement and understanding. Digital revolution is changing significantly all fields of science, art and religion changing regimes and methods of knowledge and values production, communication and relationships. Big Data approach promises to provide the scientific Holy Grail, a single overarching theory or multiple theories and models that unify all the scientific disciplines from biology snd neuroscience to music and spirituality. Brain is place where biological, psychological, social and spiritual mechanisms meet each other and interact. Global empathic civilization seems to be a key to the very survival of humankind and life on our planet. Spiritually integrated sciences, arts and religions in creative dialogues and synergy as allies can significantly contribute to the healing of our broken world and promoting compassionate society and empathic civilization.Several studies have reported an association between benign paroxysmal positional vertigo (BPPV) and bone mineral density or serum vitamin D levels. The aim of this review is to provide further clarification regarding the relationship between BPPV and calcium metabolism.
PubMed and MEDLINE databases were systematically reviewed to identify all English language papers regarding the relationship between BPPV and the following terms osteoporosis, osteopenia, bone mineral density, serum vitamin D levels, and bone metabolism.
Of the 456 identified records, 28 studies were eligible for this review. Most were retrospective studies with inherent limitations and often conflicting results. While the literature is not conclusive, osteoporosis in patients of at least 50 years old appears to have an association with BPPV. Similarly, an association was observed between recurrent BPPV and vitamin D deficiency.
There is only weak evidence to support the relationship between BPPV and osteoporosis or low serum 25-hydroxyvitamin D levels.